purified from the leprosy, was a type of the Bread of the Eucharist, which the LORD JESUS CHRIST charged us TV, to do, or offer in remembrance of His Passion.' And again at p. 296, he speaks 'of the Bread which our CHRIST charged us to do, or offer for a memorial of His incarnation and passion, as also of the Cup which He charged us to do, or offer with Thanksgiving, as the memorial of His blood.'

But let us turn to Exod. 12th, and Numb. 9th, where the law of the Passover is set down, and there we shall find, that the word used repeatedly to express doing,' i. e. sacrificing, or offering the Lamb, is what our LORD has used in the Text respecting the Bread and Wine. Unfortunately, it is impossible to gather this point of resemblance from our present Translation, so that English readers cannot arrive at the truth by comparing these Scriptures together; else it were hard to imagine, how even those who honestly search the Scriptures for their faith, and judge for themselves without the guidance of the Church, could acquiesce in the popular belief, that the Eucharist is only a Supper, and not a sacrifice. I cannot bring myself to believe, that our translators were so disingenuous, as purposely to hide the truth, through fear of giving encouragement to the Romish doctrine of the Sacrifice of the Mass; but so it has happened, that the Truth is buried under a false version, which will not even make sense, as it now stands; for 'Doing the Paschal Lamb' is rendered no less than twelve times in Numb. ix. 2, 3, 4, 5, 6, 10, 11, 12, 13, 14; and several times also in Exod. xii. 47, 48, by 'keeping the Passover.' But it is plain, from the context, that the Passover-Festival is not meant, but the Passover-Lamb, which was not to be kept, but sacrificed, offered, eaten. In all these therefore, we must read do' for 'keep,' which is the

true Hebrew reading, as our translators have acknowledged in one place, and in one only, by putting 'Do it' in the margin, Exod. xii. 47. It is hardly necessary to add, that 'Do' in the sense of 'sacrifice,' or 'offer,' is commonly found throughout the Old Testament, see Exod. xxix. 36, 38, 39, 41; Lev. iv. 20; 1 Kings xviii. 23, 25, 26, &c. &c. Now if we remember, that 'Do' was a general term for sacrifice and oblation; and was specially used of the Paschal Lamb in the Old Testament; nay, even used by our LORD HIMSELF in the New (Matthew xxvi. 18) of the very Paschal Lamb, which He last ate with His disciples before His Death: that at the time of eating that Passover, that had just been offered to GOD, HE said,- Do this in remembrance of ME,' and declared that the Paschal sacrifice should have its fulfilment within the kingdom of GoD in that breaking of bread' which He was then ordaining for the use and benefit of His future Church ;—we cannot doubt, but He must have uttered the words of my text in a sacrificial sense, and taught His Apostles in them the doctrine of the Eucharistic oblation. 'JESUS took bread, and brake it, and said: Take, eat, THIS is My Body, DO THIS, (which is My Body, i. e. the bread) in remembrance of ME. After the same manner He took the Cup, saying: THIS Cup is the New Testament in My blood. DO THIS, (this Cup) as often as ye drink it, in remembrance of ME.' Never make a supper, i. e. without doing a sacrifice; but whenever you eat and drink at My table in My kingdom, first offer the bread and wine upon mine altar, as a memorial before God of My Death and Passion, that so you may keep Covenant, and maintain Communion with HIM, by partaking as from His hands of that food, which by your offering is devoted to HIM, and in a special manner made His. Hence, sacrifices offered to

GOD or to devils, are called by St. Paul, 1 Cor. x. 21, 'the Table of the LORD,' and the Table of Devils,' or in the language of St. Ignatius,' the bread of GOD'; the cup and wine of the LORD, and the cup and wine of Devils; and by partaking of bread and wine so offered to the LORD, Christians have fellowship with HIм, as those who partook of the Heathen Sacrifices had fellowship with Devils, because their sacrifices had been offered to Devils. What says our Apostle? I say, that the things, which the Gentiles sacrifice, they sacrifice to Devils, and not to GOD; and I would not that ye should have fellowship with Devils,' i. e. by partaking of things offered to Devils. Covenant and Communion were kept up between GoD and the Jewish Church in like manner by sacrifice, by their first offering on God's altar, and then partaking of God's altar. Christians also 'have an altar' to offer on, and to partake of; and though (as the ancient Liturgies express it) we offer to HIM of His own gifts, yet He is pleased to accept them as ours, when we by our acts of devotion and oblation make them His; and as His, He returns them to us with His blessing, to be unto us who rightly and duly receive them the Communion of the Body and Blood of our crucified LORD, the channels of conveying His real spiritual presence to us, together with the remission of our sins, and all other benefits of His Passion. Some of the Fathers therefore have not feared to call our eucharistical offerings, sacrifices propitiatory; not of course as having in themselves any virtue to atone for sin, and reconcile us to GoD, but as instruments ordained by CHRIST HIMSELF, for the continual application to us of the merits of His Atoning Blood. And herein they may seem to have St. Paul for an authority, who tells us in Heb. x. 9, 23, that it was necessary, that the patterns of things in the Heavens should have

been purified by the legal Sacrifices, but the Heavenly things themselves by better sacrifices than these. What then are these better sacrifices, that can cleanse the things in the Heavens? They cannot mean CHRIST'S one sacrifice for sin, which was but once offered, after which there remaineth no more sacrifice for sin. Shall we say then, that our acts of contrition and repentance, our alms-deeds, our prayers, praises, and thanksgivings are sacrifices of such merit and efficacy, as to cleanse the Heavenly things from their defilements. Nay, this were to do dishonour to that precious Blood, which cleanseth from all sin. These sacrifices themselves need cleansing, as well as those that offer them; and are the very things in the Heavens, which are to be purified with better sacrifices. What can these better sacrifices then be, if not the memorials of CHRIST'S great sacrifice of atonement and purification in our Christian worship, which were ordained by HIMSELF to be 'done' before His FATHER for a continual remembrance of His meritorious Cross and Passion, whereby we plead His merits effectually, and obtain in the use and participation of them, remission of our sins, and a cleansing from all unrighteousness. What HE, as the High Priest over the House of GOD, doth in the Holiest for us, making a perpetual intercession for His Elect, by the offering up before His Father that His one all-sufficient sacrifice finished on the Cross, that He has appointed His holy Church and Priesthood to do in the kingdom of heaven here on earth, viz. to offer to GoD oftentimes the same sacrifice, the same JESUS CHRIST and HIM crucified, yesterday, to-day, and for ever, as exhibited in the memorials of bread and wine; and by these better sacrifices, (better, not for their own sake, (for they are nothing,) but as representatives by CHRIST's appointment of His better

sacrifice) to intercede effectually for the reconciliation and sanctification of the Heavenly things, the souls and bodies of the faithful together with their spirits and spiritual services, which, without the cleansing of the sanctuary,' they dare not present as faultless before the throne of GOD.

How

Of these better sacrifices we have, as Christians, a right to eat, and by them may be made partakers of CHRIST, Who is offered in them; and have fellowship with the FATHER and the Son, and access, 'boldness of access to the Holiest.' Oh! my Brethren, how should our hearts burn within us to enter through the veil of CHRIST'S holy flesh and blood into the holiest, into the presence-chamber of GOD, amidst all the glorious company of Heaven, and to be allowed through these memorials of the LORD's death to join in their never ceasing chant of Eucharist and Hallelujah! should we hunger and thirst, to eat and drink of that Bread, and that Cup which, when offered as memorials of CHRIST crucified, and on our part blessed with prayer and thanksgiving, return into our bosoms with the word of God's blessing, are sanctified to us by the HOLY GHOST, and communicate instrumentally to us the very Body and Blood of CHRIST Our SAVIOUR for the cleansing, strengthening, and refreshing of our souls and bodies. May we so fit and prepare ourselves during this Holy week by a conscionable examination of our hearts and lives, that we may be enabled to keep our Easter Festival with joy and gladness! The Jews were required to purify themselves before they ate the Passover, and they made a conscience of their purifications, and separated themselves from all uncleanness days before the Feast, John xi. 55. Let us also, before we presume to eat of the sacrifice of our LORD's Passover, and give thanks therein for a memorial of His